We celebrate Rosh HaShanah (the head of the year) based on two aspects.

On one hand, we thank the Creator for having made us exactly as we are and for determining everything concerning us precisely in this way. In doing so, we acknowledge His authority over us, as the King over the entire earth. This is one aspect of Rosh HaShanah, which is called “accepting the burden of the kingdom of heaven.” It concerns the initial, primordial qualities, (the gene and the ways of its development) embedded in a person. This is what takes place in the soul.

And on the other hand, we thank the Creator for leaving a major part of our development in our hands and for providing the opportunity to study His actions (“from Your actions we shall know You”) to reach an understanding of Him, to know Him, to draw closer to Him, to become similar to Him, and to attain adhesion with Him.

In essence, it is not important to us that we determine our fate, learn from Him how to perform corrections upon ourselves, and know by which path we need to come to correction. It is not even important to me whether I advance toward the final correction by a good, pleasant, short, and certain path or choose the closest path out of the two possible ones: the short path, or the long one.

What is important to me is that, by doing so, I thereby become similar to the Creator, and enter into adhesion with Him. This, in essence, is what it means to bring contentment to the Creator.

Thus, the celebration of Rosh HaShanah has two meanings for us. On the one hand, the Creator brings us into existence with those inner qualities that He determines. This means that He rules over us. On the other hand, He has also given us the opportunity to learn from Him how best to advance and to assume various correct forms according to our study and our own choice. As a result, we learn to become similar to Him and attain adhesion with Him.

All of this is contained in the holiday of Rosh HaShanah. That is why it is called the “head of the year.” Beyond this, there is nothing else left for a person to do. We now see that both in the material sphere, and afterward in the spiritual sphere—it does not matter whether we are in one of these dimensions or in both at the same time—such an attitude toward oneself and toward one’s surroundings, toward the world, essentially includes the entire process and all the forms through which a person passes.
[361878]
From the Daily Kabbalah Lesson 9/12/26, Baal HaSulam , Shamati 122 “Understanding What Is Written in Shulchan Aruch”

Related Material:
What Does Rosh Hashanah Mean During Preparation?
Rosh HaShanah Is a New Stage of the Path
Rosh HaShanah—First Station on the Way to Correction

Comment: A person at the beginning of the path reads and hears about the greatness of the Creator, but does not see the goal toward which they are moving.

My Response: A person never sees where they are going. In ordinary life, suppose you are a research scientist, a chemist or physicist, and you want to master the subject of your research with your mind. You seem to absorb what you study and want to place it within your desire, mind, and awareness. You have no other way. This is how we try to encompass reality, understand it, and know it.

In spirituality, this is impossible. Such an approach is entirely unacceptable there simply because it does not work. In spirituality, you are below, tiny, with a small mind and the spiritual is billions of times greater than you. Even the degree closest to you is billions of times greater than your mind, Kelim, and heart.

So how do you think you can absorb it and contain it within yourself? Nothing will come of it. You will not merely choke; you will not even be able to approach it in this way. It is so great that you will not even be able to open your mouth to swallow it.

What should one do? How can one nevertheless grow and move from degree to degree? It is only by preparing yourself, while still on the lower degree, to receive the mind of the higher degree. But the mind of the higher degree is a billion times greater than that of your present degree, not quantitatively, but qualitatively. Qualitatively, it is opposite to your degree.

Even if you were an angel on your present degree, a higher degree still exists. Its holiness is completely different, and what is holiness for you is waste for the higher degree.

This is the difference between degrees. Therefore, you must arrive at a state in which you completely “bury” yourself and completely “decay.” Then, on the next, higher degree, you begin to come alive and sprout, like a seed from which a shoot emerges.
[361672]
From the Daily Kabbalah Lesson 8/30/26, Rabash, “What Is, ‘He Who Is Without Sons,’ in the Work?”

Related Material:
How Can You Bridgee the Gap Between Spiritual Levels?
Everything Comes from Infinity
What Does The Lower Consume?

Question: If my reason depicts holiness to me in its truest form, but this state is opposite to me, does that mean I cannot desire it?

Answer: You can desire holiness because you imagine the pleasures you will be able to find there (not exactly the same pleasures, but analogous to those existing in holiness), and you think you will find and receive them there. But in the Klipa, you gradually begin to see that everything passes.

In the material world, everything passes, while in the spiritual world, on the one hand, enormous pleasures shine within the Klipa, and on the other hand, it is impossible even to touch them.

Our world is below the line of restriction, but even here there are pleasures that a person can receive directly. He enjoys food, sex, children, and various other things. We were given a limited set so that we could live and exist. Beyond this set, there are no pleasures that can be received by ordinary means. Great pleasures can be acquired only with the help of a screen.

Throughout the entire left line, the Sitra Achra, there are no additional pleasures that can truly be received directly apart from material pleasures.

However, the further a person advances, the greater the volume and significance the animalistic pleasures (food, sex, and so on) acquire, and to a somewhat lesser extent, pleasures from power and honor. After all, something must be placed before a person as an obstacle, to bring him into the left line; otherwise, from what would he build an image of holiness?

Therefore, it is said: “Whoever is greater than his fellow, his evil inclination is greater.” “After the destruction of the Temple, that is, after the shattering, the taste of sexual union remained only for those who serve the Creator,” along with other similar indications.
[361210]
From the Daily Kabbalah Lesson 8/28/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

Related Material:
Let Reason Do It, Not Time
How Can You Break Free from the Power of the Klipot?
Difference Between Klipa And Holiness

Comment: You say that we should attribute all the suffering in the world to the fact that we are not working properly.

My Response: A person should say: “The world was created for me so that through my inner actions I would correct it. If the world suffers, it suffers because of me. If I were corrected, the world would not suffer.” In this way, a person gradually reveals the reality surrounding him. This obliges us and makes us responsible for what happens.

Baal HaSulam says that all the robbery and murders in the world occur because of “Israel.” If the people of Israel understood this, everything would look different. Imagine if we accepted this, we would feel responsible and guilty.

The world was not created so that we would correct it. The world itself is not damaged; we are damaged. What is there for us to correct in this world? Correction consists only of the intention for the sake of bestowal, which pertains to us.

A person should not correct stones, trees, or animals. Do they possess an intention for the sake of reception that I need to correct into an intention for the sake of bestowal? All of this exists only within us, inside each person. This is what constitutes correction. There is nothing to correct externally. A person cannot correct anything, even if it seems to him that he can.

I cannot correct another person’s intention into one for the sake of bestowal because this pertains to that person’s choice, awareness of evil, and understanding that everything depends on him and on his turning to the Creator. No one has access to this except the person himself; therefore, this is called the secret if the Torah.
[361368]
From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is ‘The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,’ in the Work?”

Related Material:
By Changing Ourselves, We Are Changing The World
Am I Correcting The World?
To Correct The World Means To Correct Ourselves